Guhyagarbha Tantra (with Commentary)
by Gyurme Dorje | 1987 | 304,894 words
The English translation of the Guhyagarbha Tantra, including Longchenpa's commentary from the 14th century. The whole work is presented as a critical investigation into the Nyingma School of Tibetan Buddhism, of which the Guhyagarbhatantra is it's principle text. It contains twenty-two chapters teaching the essence and practice of Mahayoga, which s...
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Text 15.25 (Commentary)
[Guhyagarbha-Tantra, Text section 15.25]
... Then with Joy, they uttered (the syllable) HA, so that from the cloud of their "enlightened mind" (seminal fluids) there came forth the host of 骋补耻谤墨, the host of 颁补耻谤墨, the host of Pramoh膩, the host of 痴别迟腻濒墨, the host of Pukk膩s墨, the host of 颁补峁囜笉腻濒墨, the host of 骋丑补蝉尘补谤墨, and the host of 艢尘补艣腻苍墨, each with their respective hand-implements and wonder. And having come forth, these assumed their terrifying forms with their respective hand-implements in a circle, starting from the eastern direction, at the radial points of the (尘补峁囜笉补濒补) circle of the great blazing (Herukas). [25] ...
[Tibetan]
de-nas dgyes-te HA-zhes brjod-pas / byang-chub sems-kyi sprin-las / dkar-mo'i tshogs-dang / rkun-mo'i tshogs-dang / rmongs-mo'i tshogs-dang / thal-byed-ma'i tshogs-dang / spos-mo'i tshogs-dang / gtum-mo'i tshogs-dang / sme-sha-can-gyi tshogs-dang / ma-tshogs ma'i tshogs-rnams rang-rang-gi lag-cha-dang / ngo-mtshar-dang-bcas-nas 'thon-to / 'thon-nas-kyang 'bar-ba chen-po'i 'khor-lo'i rtsibs-mchan shar-phyogs-nas 'khor-bar 'jigs-pa'i gzugs rang--gi lag-cha-dang-bcas-nas 'khod-do / [25]
Commentary:
[The second section concerns the emanation of the 惭腻迟补谤墨蝉. (It comments on Ch. 15.25):]
Then with joy they uttered the syllable HA so that (de-nas sgyes-te ha-zhes brjod-pas) from the cloud of the "enlightened mind" (byang-chub sems-kyi-sprin-las) of those male and female consorts, i.e. the (seminal-fluid or) causal basis, there came forth ('thon-to) from the secret centres of the 莫艣var墨s: the host (tshogs-dang) of 骋补耻谤墨 (dkar-mo'i)鈥攕he who performs the rites of pacification with pure Buddha-mind.
Now, although one member of this host emerged from each of the twenty-eight mighty queens, there is no defect in the number (of deities) being excessive because they are gathered in the single family of Gauri. The remaining (seven 惭腻迟补谤墨蝉) also have similar (retinues).[1]
Also, if you think that there is a contradiction because the 惭腻迟补谤墨蝉 emerge in this context from the secret centres of the mighty queens, and during means for attainment they emerge from the union of the male and female consorts of the five enlightened families, there is no defect. Formerly when the proud spirits were disciplined, the 惭腻迟补谤墨蝉 purposefully appeared in this manner. Subsequently, however, when (the 尘补峁囜笉补濒补) is experientially cultivated, they accord with their description in the means for attainment.[2]
There also came forth the host of 颁补耻谤墨 (rkun-mo'i tshogs-dang), who perform rites of subjugation because they amass an accumulation of enlightened attributes, the host of Pramoh膩 (rmongs-mo'i tshogs-dang) who perform rites of wrath by causing amnesia because they are without duality of renunciation and acceptance, the host of 痴别迟腻濒墨 (thal-byed-mo'i tshogs-dang) who perform rites of wrath because they pulverise disharmonious aspects, the host of Pukk膩s墨 (sbos-mo'i tshogs-dang) who perform rites of enrichment because they are full of enlightened attributes, the host of 颁补峁囜笉腻濒墨 (gtum-mo'i tshogs) who perform rites of wrath because they are aggressive and quarrelsome, the host of 骋丑补蝉尘补谤墨 (sme-sha-can-gyi tshogs) who perform all kinds of rite because they accomplish anything whatsoever, and the host of 艢尘补艣腻苍墨 (ma-tshogs-ma'i tshogs-rnams) or 惭腻迟补谤墨 who perform rites of enrichment because they increase the lifespan and one's utilities.[3]
Each of them was endowed with (dang bcas-nas) their respective hand-implements (rang-rang-gi lag-cha) including: human clubs (zhing-dbyug) and bows and arrows, and (dang) with light rays and ornaments of wonder (ngo-mtshar). And having come forth ('thon-nas-kyang), these assumed ('khod-do) their terrifying forms ('jigs-pa'i gzugs) with their respective hand-implements (rang-gi lag-cha dang-bcas-nas) in a (bar) clockwise circle ('khor) at the radial-points of the (尘补峁囜笉补濒补) circle of the great blazing ('bar-ba chen-po 'khor-lo'i rtsibs-mchan-nas) Herukas, starting from (nas) the south-eastern (shar) direction (phyogs). Actually, there are four at the radial points and four in the corners or angles (between them).[4]
[The third concerns the emanation of the 笔颈艣腻肠墨蝉. (It comments on Ch. 15.26):]
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Footnotes and references:
[1]:
Cf. Lo-chen Dharma艣r墨, op. cit.. p. 382. The host of each of the eight 惭腻迟补谤墨 numbers twenty-eight.
[2]:
in Ch. 17 below, which concerns the visualisation of the wrathful deities, and in works of practical instruction, such as Karma gLing-pa's bar-do thos-grol, there is no reference to the emergence of the 惭腻迟补谤墨蝉 from the union of Herukas and 墨艣var墨s.
[3]:
For an explanation of the eight 惭腻迟补谤墨蝉 as the 尘耻诲谤腻蝉 of the eight sensory locations (gnas-kyi phyag-rgya brgyad), i. e., the eight aggregates of consciousness, see below, p. 1170. Also see above, pp. 394-395.
[4]:
I.e. 骋补耻谤墨 in the east, 颁补耻谤墨 in the south, Pramoh膩 in the west, 痴别迟腻濒墨 in the north, Pukk膩s墨 in the south-east, 颁补峁囜笉腻濒墨 in the south-west, 骋丑补蝉尘补谤墨 in the north-west, and 艢尘补艣腻苍墨 in the north-east.